Saturday, October 22, 2011

Self-Awareness does not mean one is transforming something into something else.

When
one is absorbed in thinking of anything, he forgets the subject, which
consciousness the innermost self, that which witnesses all the coming and going
of the three states in succession.

One
may think for hundred hours continuously but it is all thoughts, hence not
consciousness. But when one becomes aware the thinker of the thoughts are one
is essence, one do get consciousness, the knower, the formless witness of the
three states. Consciousness the innermost self is the eternal.

One
has to get rid of his doubts, But that did not mean, simply go and believe
everything he is told. all doubts has to be got rid by the sword of
wisdom.

WHO AM ‘I’ and ‘I AM THAT’is only for a lower stage where one
gives up externally in order expose the false nature of the ego, which is not
full truth. To get ultimate truth one has to inquire into the nature of the
mind, which is in the form of universe.Inquiring into the nature the mind or universe is higher.Thus ‘WHO AM ‘I’? and ‘I AM
THAT’is reveals only half truth therefore the journey is incomplete.

‘WHO AM ‘I’ and ‘I AM THAT’ serves only at starting point. What one has learnt from the teaching of
the sages be understood through exercise of reason as far as the reason might
go.And what one has assimilated must be
realized. There are stages in the seekers goal.

self-awareness is not physical-awareness ,which is present in the form of universe. Self-awareness
does not mean one is transforming something into something else. In self
–awareness there is no second thing exist other than consciousness in the midst
of diversity. The body and the world
have become on in essence.

There is no duality in the midst of duality. There
is not even the concept of real and unreal. Of course it does not mean that
when one is involved in practical life within the practical world disappears.
But in self-awareness one is consciously aware of ‘what truth’ is and ‘what is
not truth’ in the midst of duality, because one sees his ego, his body and his
experience the world as consciousness.
Thus for a Gnani there is no second thing exists other than
consciousness even though he is in the midst of diversity.

Nothingness
is erroneous conclusion because every thought has its opposite every word is
tied to its coordinate for all thought and speech can only operate under such
dualism. Hence, taking the most fundamental word, existence its implied
opposite non-existence is also there, and vice versa. So the nothingness or “non-entity"
is meaningless without "entity". Both are there.

Buddhist
Idealism: speaks only of ideas. But they are unaware of the knower of these
ideas? It is a thought. The thinker of these thought are part of the duality
without the thinker there are no thoughts. Without form there is no thinker.

Buddha
kept silent, refusing to answer questions on the ultimate. Therefore he was the
wisest man in refusing to commit himself.

Zen
is quite alright in mentioning non-duality: it is the nearest to true Advaita,
but nevertheless it is still inferior because it fails to prove non-duality, it
illogically gives koan exercises as a means of attaining That which is beyond
attainment, because always here, and it talks of insight or intuition to see
Reality when sight involves a second thing, duality.

Zen
gives a high important place to meditation practice. The truth is that Zen
advocates the necessity of meditation for those of its adherents who cannot
grasp the absolute truth.

ZEN
is also on this lower stage of Yoga, because it depends on flashes of Intuition
gained by meditation, not by reasoning.

When
one says "Nothing is" what is the meaning of "is"? "Nothingness”
is something which exists: one cannot prove that consciousness does not exist.

Has
the Void a meaning? If so then it is only your imagination. Buddha gave up yoga after practicing it for
six years. He saw it could not yield truth.

Buddha
gave up his austerities of yoga as impossible and useless. [Page.70/71
"Buddhism in Translation” by Warren]

Thus
Buddha got enlightenment only after he gave up Yoga. Unless one exercises his reason--there
is no chance of getting truth.

Buddhism
has not proved the truth of Nonduality. There is no doubt Buddha pointed out unreality
of world. He told people they were foolish to cling to it. But he stopped
there. He came nearest to Advaita in speech but not to Advaita fully.

ZEN
Satori is not highest Advaitic or non-dualistic Gnana, because it comes as
flashes, it does not depend on seeing the world, and does not depend upon
mental sharpness so much as intuition. Zen Buddhists are only mystics--they do
not offer proof. How is their main method different from that of Christian
mystics, Hindu mystics, all of whom do not seek to prove by reason, but by
"I know," intuition?

The
'Void' of emptiness of Buddhism is only a stage. It cannot be ultimate. It says
there is really nothing. The mistake of Hinayana Buddhism is to jump to
assumptions where Buddha kept silent.

Everything
is made of the same substance, whether it be inside--as in dreams--or outside
as in waking. Whatever is seen as object, heard as sound or name is of the same
substance. Many have begun to suspect this truth. This is the great
lesson to be learnt. Consciousness is all this."

Reason
should not be interpreted to mean intellect. Reason is that which finally
distinguishes between real and unreal, false and true, and therefore it takes
all the three states into account.

Until that is attained people generally use
only intellect which is confined to waking state only. Intellect evolves into
Reason as man realizes that study of the waking world is not enough, and that
study of all the phenomena of mind, consciousness is required. Such study must
embrace dream and sleep; hence there is no perfection of reason without analyzing
the three states of consciousness.

Reason
literally means 'that which distinguishes the ultimate reality from the rest.'
When such discrimination between truth and falsehood by the method of reasoning
is confined to the physical plane, it is intellect, logic, but when extended to
the spiritual plane it is reason.

Spiritualistic
reason is not based on ego but the formless soul, which is the innermost self.
Soul-centric Reason is that which enables one to distinguish the real from the
unreal, true from false. The intellectuals do not clearly know the difference
between intellect and reason.

Knowledge
derived from wisdom or Gnana is content less existence, whereas intellectuality
is the ordinary dualistic knowledge. Intellectuals have no idea of the first
definition of it as yet because they are not aware of the existence of the
formless witness of the three states. And they refuse accept anything other
than their accepted truth which are based on the false self (ego) within the
false experience [waking]. "Intellectuality”
is a nothing to do with Brahmic – Gnana or non-dualistic wisdom.
Intellectuality is useful in practical
life within the practical world. And its judgment is based on logical
conclusions based on the ego which is not the self.

Many
intellectuals have a tremendous intellect; most will agree with their theories
based on the ego, which is false self within the false experience. egocentric knowledge is not Self –knowledge or non-dualistic wisdom. And knowledge based on the
false self within the false experience is limited to false experience (waking)
therefore it is certainly not self-knowledge or Brahma Gnana or Atma Gnana.

Gnana
is usually translated as "knowledge" but that is because there is no
equivalent word in English. It is more accurately "content less consciousness"
or “self-awareness” or "Brahmic -Awareness.

Most think Consciousness usually implies something,
thoughts or things, but it is the formless non-dual nature of the Atman or the
soul.

The
consciousness exists with or without the matter because without the consciousness
the matter ceases to exist because the matter is created out of
consciousness. It exists as matter in
waking or dream. And when wisdom dawns it is consciously aware
of its formless non-dual true nature in the midst of matter, as in deep sleep.